International Journal of Trend in Scientific Research and Development (IJTSRD)

Volume 8 Issue 1, January-February 2024 Available Online: www.ijtsrd.com e-ISSN: 2456 – 6470

Deconstructing the Hijra Narrative:

Reimagining Trans Identities through Literary Perspectives
Dolan Ghosh
Research Scholar, Jharkhand Rai University, Jharkhand, India

ABSTRACT How to cite this paper: Dolan Ghosh

The term "transgender" is not tied to an individual but rather "Deconstructing the Hijra Narrative:
encompasses the "Third Gender Community." This diverse Reimagining Trans Identities through
community, comprising individuals referred to by various terms like Literary
Perspectives"
Aravani, Eunuch, Hijira, Kinnar, Napumsakam, Gay, etc., faces
Published in
deep-rooted prejudice in India. Despite the array of names used, India International
still clings to outdated forms of discrimination. In all candor, we Journal of Trend in
contend that this sheds light on the lives of a community highly Scientific Research
stigmatized and inadequately comprehended in the Indian and Development IJTSRD64520
Subcontinent. This analysis delves into the portrayal of transsexuals (ijtsrd), ISSN:
in Hindu Mythology and modern literature, exploring perceptions, 2456-6470, Volume-8 | Issue-1,
significance, and societal acceptance. Through the lens of February 2024, pp.851-856, URL:
marginalization theory and myth concepts, this article explores the www.ijtsrd.com/papers/ijtsrd64520.pdf
significance of transgender movements in Indian literature, the
Copyright © 2024 by author (s) and
evolution of transgender representation, and the impact these
International Journal of Trend in
narratives have on society. Scientific Research
KEYWORDS: Transgender, myth, society, oppression, struggle, and Development
challenges, literature Journal. This is an
Open Access article distributed under
the terms of the Creative Commons
Attribution License (CC BY 4.0)
(http://creativecommons.org/licenses/by/4.0)
INTRODUCTION Methodology:
Transgenderism has been a longstanding aspect of The qualitative research methodology enabled the
society, evident since the Vedic period and researcher to thoroughly engage with literary texts,
acknowledged in various historical records such as involving multiple readings for a comprehensive
myths, legends, and epics. The presence and analysis of the data. This methodology is used in this
importance of transgender individuals are discernible work to explore the selected topic. This approach
in the cultural heritage left by our ancestors. Despite facilitated an in-depth exploration of the literary works
being recognized legally and actively participating in from various character perspectives, enhancing the
various sectors, contemporary society still harbors researcher's understandingof the material.
biases against transsexuals, citing social taboos as a Transgender issue in Mythology:
basis for resistance. Even as they make strides in In ancient times, transgender individuals were highly
acceptance, especially in India, a nation often esteemed and occupied esteemed positions. Their
identified as 'religious,' transgender individuals find presence is evident in Indian epics such as The
themselves in a challenging position in present-day Ramayana and The Mahabharata. In The Ramayana,
society. Literaturehas always played a crucial role in King Dasharath exiled Lord Rama from the kingdom
reflecting the social fabric of a nation and highlighting of Ayodhya for fourteen years to fulfill a vow made to
the struggles and triumphs of marginalized Queen Kaikeyi. A large crowd, including devotees
communities. In recent years, transgender movements and residents, chose to accompany Rama to
in India have gained momentum, challenging societal demonstrate their loyalty. When Rama reached the
norms and advocating for inclusivity and acceptance. kingdom's border, he expressed concern for the well-
Indian literature, both in its ancient scriptures and being of his followers and requested them to return
contemporary works, has embraced the transgender home, saying, ‘all men and women of Ayodhya may
community, giving voice to their experiences and return to their homes’. The crowd complied with
offering a platform for their stories to be heard. Rama's request and returned to Ayodhya.

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However, the transgender individuals, being neither
strictly men nor women, remained at the border as
Rama inadvertently addressed only men and women.
Despite enduring homelessness and facing the
challenges of weather, including heat, cold, rain,
thunder, and lightning, the transgenders patiently
waited for Lord Rama's return throughout the fourteen
years of his exile.
Upon Rama's triumphant return after the war, he was
astonished to discover that the transgender individuals
had steadfastly remained in the same place where he
had left them. Their unwaveringloyalty and resilience
were evident as they endured the hardships of the
years in anticipation of Lord Rama's homecoming.
Deeply moved by the loyalty of the Hijras, Rama
granted them a special blessing: the ability to bestow
blessings on people during significant events like
childbirth and marriage, through a ceremony known as
Badhai. This ritual involves the singing, dancing, and
blessings imparted by the Hijras.
In The Mahabharata, Arjuna adopts the name
Brihannala towards the end of his exile to conceal his
identity from the Kauravas. Assuming the role of
Thirunangai, he engages in dancing at weddings and
performs rituals during childbirth, a tradition now
carried on by present-day transgenders. During the
Kurukshetra War, Bhisma served as the Chief
Commander of the Kauravas, and the Pandavas
realized that victory could only be achieved by
defeating this formidable warrior. Krishna
acknowledged that Bhisma's death was necessary for
establishing dharma but revealed the challenge that
Bhisma possessed a boon allowing him to choose the
timing of his death. Therefore, the focus shifted to
incapacitating Bhisma, as outright killing him seemed
impossible. There is another transgender figure named
Shikhandi, portrayed as such due to a complex series
of events. Bhishma, on behalf of his step-brother, won
three maids in a swayamvara, and Amba was one of
them. Amba was in love with Shalya, but he refused
her, advising her to marry Bhishma instead. Bhishma,
committed to celibacy, declined to marry her, leading
to Amba's deep humiliation and a vow to be the cause
of Bhishma's death. In her next birth, as Parashurama,
she fought Bhishma but failed in her mission. After
undertaking twelve years of severe penance, Lord
Shiva granted Amba's requested boon, and she was
reborn as Shikhandini. Despite being an exceptional
warrior, Shikhandini felt burdened by her femininity.
In order to confront the formidable Bhishma during the
Kurukshetra war, Shikhandini transformed her gender
identity and became a eunuch. Bhishma, upon
recognizing Shikhandini, willingly accepted death at
her hands.
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Another incident was during the impending war
between the Pandavas and Kauravas, a human
sacrifice to goddess Kali was required. Aravan, the
son of Arjuna, volunteered to sacrifice his life for the
kingdom but expressed a desire to experience
marriage before his death. In response, Lord Krishna
transformed into a woman and married Aravan,
granting him the joy of marital life. Aravan's wish
was fulfilled, and he subsequently sacrificed his life.
According to the belief, Lord Krishna continues to be
Aravan's wife and grieves the loss of his husband. In
ancient times, transgender individuals were highly
regarded, and people held them in esteem. Even
deities assumed transgender avatars to uphold
righteousness and sustain dharma.
Transgender in contemporary literature:
In the contemporary context, the situation has taken a
different turn. While Indians are often recognized for
their acceptance, tolerance, and respect for others, this
is not the case for transgender individuals. Even from a
young age, male children displaying any degree of
femininityare often subjected to disdain, not only from
their parents but also from other family members.
These children endure threats, scolding, and even
physical abuse. Once rejected by their families, the
lives of these transgender individuals become
exceedingly challenging. Many are compelled to make
a living through means such as prostitution, begging,
and participating in traditional ceremonies like
weddings and childbirth rituals. While these
ceremonies are integral to Indian culture, transgenders
are often treated with contempt and disrespect outside
of these traditional contexts. Sadly, they are frequently
marginalized and face discrimination, not only within
their families but also within society at large. As a
result of this societal rejection, transgenders often
form their own communities for support and
understanding.
To understand the conditions of the transgenders in
current scenario, some autobiographies and novels
like, “I am Vidya” by Living Smile Vidya (2007), “The
Truth About Me: A Hijra Life Story by Revathi”
(2010), “Me Hijra Me Laxmi” by Laxminarayan
Tripathi (2015), and “A Gift of Goddess Lakshmi” by
Manabi Bandyopadhyay (2017), novels like Arundhati
Roy’s “The Ministry of Utmost Happiness” and the
poem “The Dance of the Eunuchs” are under
discussion.
Struggles of Living Smile Vidya:
“I am Vidya” delves into the experiences of pain and
suffering faced by Living Smile Vidya, a transgender
individual, throughout her life. Born as a male named
Saravanan, she later identified as female and
underwent sex reassignment surgery to become
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Living Smile Vidya or Smiley. As a transwoman, she
encountered numerous challenges and struggles.
Living Smile Vidya hails froma family in Attumanthai
Street, with a strict father, Ramaswami, and
supportive sisters, Manju and Radha. Being the only
male child, she faced high expectations and pressure
to excel academically. In her childhood, she found
solace in expressing her feminine identity by wearing
her sister's dresses and engaging in activities typically
associated with girls.
Despite her genuine feelings, she faced mockery and
criticism from friends and classmates, especially when
she moved to Bishop Heber School. A turning point in
her life occurred when she met Senthil, a friend who
shared similar experiences. This led her to discover a
supportive NGO, where she found a community of
people like her. Living Smile Vidya pursued her
education, completing B.Sc in Computer Science and
later MA in Linguistics. Despite her interest in
linguistics, she dedicated more time to drama and
literature. During this time, she struggled with her
gender identity, eventually leading to her association
with tirunangais and undergoing a sex reassignment
surgery called nirvana.
After moving to Chennai and facing rejection from her
family, Living Smile Vidya encountered hardships,
including financial struggles. She chose begging for
survival over prostitution, facing ridicule, harassment,
and injuries. Despite these challenges, she moved to
Madurai, where she found support from friends and
later secured a job in Coimbatore. In her pursuit of a
better life, Living Smile Vidya faced additional
hurdles when attempting to change her name on
official documents due to her sex reassignment
operation. After a lengthy legal process, she finally
succeeded. Despite facing constant teasing on her way
to work, she found solace in her job at Suyam Trust in
Chennai. In the end, Living Smile Vidya's story
reflects a journey of resilience andperseverance in the
face of societal prejudices and personal challenges.
Revathi's journey towards self-discovery and
acceptance:
"The Truth About Me: A Hijra Life Story" is an
autobiography written by Revathi, a transgender rights
activist and hijra from Tamil Nadu, India. The book
offers a poignant and candid account of Revathi's life,
providing readers with insight into the struggles,
triumphs, and complexities of being a hijra in India.
Revathi begins by describing her early childhood in a
rural village and her realization that she was different
from others. The narrative unfolds as she navigates the
challenges of growing up with a gender identity that
did not conform to societal norms. Revathi provides a
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glimpse into the discrimination and rejection she faced
within her family, school, and community.
The title, "The Truth About Me," signifies Revathi's
journey towards self-discovery and acceptance. The
term "hijra" refers to a diverse group of transgender
individuals in South Asia, often marginalized and
subjected to societal prejudice. Revathi shares her
experiences of joining the hijra community and the
rituals and customs associated with hijra identity. The
book delves into the physical and emotional struggles
of hijras, including societal stigma, discrimination,
and violence. Revathi's narrative is also a testament to
the resilience of hijras as they form close-knit
communities for support and survival. Throughout the
book, Revathi emphasizes the importance of
understanding and acknowledging the diversity within
the transgender community. She advocates for social
acceptance, equal rights, and the recognition of hijras
as a legitimate gender identity.
Thus, "The Truth About Me" is not only a personal
memoir but also a powerful advocacy tool that sheds
light on the experiences of hijras in India. Revathi's
narrative challenges stereotypes and promotes
empathy, contributing to a broader conversation about
gender identity, human rights, and social justice.
Challenges faced by Laxmi:
"Me Hijra Me Laxmi" is an autobiography written by
Laxminarayan Tripathi, a prominent hijra activist and
a well-known figure in India. The book provides a
firsthand account of Laxmi's life, her struggles, and
her journey as a hijra in Indian society. Laxminarayan
Tripathi, also known as Laxmi, was born into a
Brahmin family in Thane, Maharashtra. From a young
age, she experienced a sense of gender incongruence
and did not conform to traditional gender norms. The
book narratesLaxmi's early experiences, including her
realization of being different and the challenges she
facedwithin her family and community.
As she grew older, Laxmi became involved with the
hijra community, a marginalized and often
misunderstood group of transgender individuals in
South Asia. The book explores her initiation into the
hijra tradition, the rituals, customs, and the formation
of a hijra family or "guru-chela" system. Laxmi's
narrative goes beyond her personal story and sheds
light on the broader issues faced by the hijra
community, such as societal discrimination, poverty,
and lack of legal recognition. She discusses the
struggles for identity, acceptance, and basic human
rights that hijrasendure in India. One of the significant
aspects of the book is Laxmi's activism. She became a
vocal advocate for the rights of hijras and the broader
LGBTQ+ community in India. Through her
autobiography, Laxmi aims to challenge stereotypes,
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dispel myths, and foster understanding about hijras.
She advocates for social acceptance, legal recognition,
and equal rights for the hijra community.
However, "Me Hijra Me Laxmi" is not only a personal
memoir but also a powerful tool for raising awareness
about the struggles faced by hijras in India. Laxmi's
story contributes to the ongoing dialogue about gender
identity, human rights, and social justice in the
country.
Challenges faced by the first transgender principal
Manobi Bandyopadhyay:
Manobi Bandyopadhyay's biography, titled "A Gift of
Goddess Lakshmi: A Candid Biography of India’s
First Transgender Principal," delves into the
challenging experiences faced by transgender
individuals in their daily lives. Born in 1964 in
Chandernagore, Hooghly, Manobi initially named
Somnath, faced the societal pressure of being the
desired male child after two daughters. Her father
viewed her as a "trophy" to showcase to family
members who had previously criticized him for not
having a son, highlighting the prevailing patriarchal
mindset valuing sons as family assets. However, the
joy of having a son turned into disappointment when
Manobi's parents realized her"nonnormative" gender
identity. To protect his wounded pride, Manobi's
father, for an extended period, refused to accept his
son's non-conforming behavior. Manobi conveys her
tragic childhoodmemory,
“...when I was gradually metamorphosing into
someone else right in front of his eyes, the whole
world noticed, but my father chose to look the other
way for as long as he could”. (Bandyopadhyay, p. 6)
The novel portrays traumatic experiences that go
beyond the confines of the home and family. Manobi
faced ridicule and mistreatment at school due to not
conforming to gender-specific norms related to
clothing, makeup, and accessories.
The limited educational opportunities available for
transgender individuals contribute to lower literacy
rates within the community, often pushing them
towards engaging in sex work. Despite efforts by
some to overcome these challenges, they frequently
face violence and abuse, as exemplified by Manobi's
experiences. Manobi's situation took a turn for the
worse when she secured a position as a lecturer at
Vivekananda Satavarshiki Mahavidyalaya,
Manikpara, a government college in the rural village of
Jhargram. Two fellow lecturers expressed
discriminatory views, asserting that "no hijra had the
right to become a professor!" (Bandyopadhyay, p. 92).
These individuals sought to isolate Manobi by
convincing their colleagues to shun her, viewing her as
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an "aberration" (Bandyopadhyay, p. 93). Moreover,
they subjected Manobi to physical and sexual abuse,
compounding the challenges she faced in her
professional life. Manobi narrates this traumatic
experience as,
“They would lurk in every nook and corner and pull
my hair and clothes, saying they wanted to see if my
hair was real or if I was wearing a wig. Once, two of
them pinned me to the wall and groped me, trying to
find out what was beneath my clothes...
“(Bandyopadhyay, p. 94)
The distorted reflection of Manobi's true self stemmed
from the incongruence between her physical body,
gender identity, and body image. Additionally, the text
underscores that the mistreatment and harassment
faced by transgender individuals persist beyond their
transition. Even post-sex change surgery, Manobi
continued to be susceptible to discrimination and
mistreatment. This is evident in another distressing
episode from Manobi's story, where her relationship
with Arindam led to a legal dispute. The entire
incident was orchestrated by Arindam's brother after
Manobi rejected his advances. Subsequently, both
brothers falsely accused Manobi of being homosexual,
attempting to extort money from her in exchange for
dropping the case.
Following the legal dispute, Manobi underwent a
degrading experience to affirm her female identity.
This involved a medical examination where a group of
doctors scrutinized her genitalia. Reflecting on this,
Manobi questions the extreme humiliation of such a
process, stating, “Could there be anything more
insulting than this?” (Bandyopadhyay, p.153). Despite
occurring before the Supreme Court of India's April
15, 2014, decision to officially recognize hijras as the
"third gender," Manobi's encounter with state
authorities validates the hijra community's
apprehensions about potential mistreatment while
asserting their identity.
In the biography, it is evident that transgender
individuals face discrimination within the medicalfield
also. Manobi recounts an incident with a psychiatrist
during a consultation about sex reassignment surgery.
Much to her surprise, the psychiatrist tries to persuade
Manobi to suppress her identity, highlighting the
challenges transgender individuals encounter within
the medical establishment. As she depicts, “The
doctor told me that I was completely out of my senses
and that I should not even remotely try to go for such
a surgery because it would ultimately harm me. He
asked me to take such destructive thoughts out of my
mind and remain a boy.” (Bandyopadhyay, p. 33)
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The psychiatrist's reaction reflects the stigma and
biases present among medical professionals toward
transgender individuals. It also highlights their lack of
understanding about the health issues affecting the
transgender community. The narration of various
traumatic episodes experienced by Manobi in her
biography plays a crucial role in her healing journey
and self- recovery as a transgender individual and
transwoman.
Manobi Bandyopadhyay's biography challenges the
binary categorization of sex, gender, and sexuality
imposed by the prevailing societal model. This model
tends to disregard the needs of alternative identities,
contributing to the marginalization of such
individuals. Despite the Constitutional assurance in
India's Preamble of equal rights and opportunities for
all citizens without discrimination, the practical
implementation of these commitments remains
incomplete. Although Article 21 of the Indian
Constitution guarantees the 'Right to life and personal
liberty' for all, the medical community still
discriminates against transgender individuals,
violating their right to a life of dignity. This
discrimination is evident in Manobi's biography,
where she faced stigma, mockery, and bias from
medical professionals due to her non-conformity to
societal norms.
Arundhati Roy’s view on transgender issue in her
novel “The Ministry of Utmost Happiness”:
Roy demonstrated that India does not serve as a utopia
for hijras; instead, they consistently face exclusion
from various social rituals. The country's deep-rooted
caste tradition delineates clear boundaries of purity
and pollution among different communities. The
society exhibits homophobia, treating hijras as less
than human. Despite this, hijras endeavor to establish
connections with society by participating in various
social events such as weddings, births, and house-
warming ceremonies.
Hijras engage in activities such as dancing and singing
with distinctive voices, offering blessings, and
occasionally posing a threat by potentially
embarrassing hosts or disrupting events with cursesand
obscenities. Anjum, in “The Ministry of Utmost
Happiness” possessing singing and Quranic recitation
skills, faced social prejudice, particularly in her music
class, where fellow students teased her about her
gender identity. This mockery, like labeling her as
both "He" and "She," led Anjum to withdraw from the
class to avoid societal abuse, ridicule, and prying
curiosity. Isolated at home while her siblings attended
school, Anjum felt confined and experiencing trauma
and suffocation. Seeking an alternative life outside
societal norms, Anjum eventually moved from
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Kwabgah to a graveyard, where she discarded her
vibrant attire for a more neutral Pathan suit. This
transition marked a shift in her identity, as her adopted
femininity gave way to her inherent masculine
features.
Transforming the cemetery into a makeshift
guesthouse, Anjum named it Jannat, meaningparadise.
She established a funeral service company catering to
marginalized groups. When municipal authorities
warned her against living in the graveyard, she
defiantly stated that she wasn't "living" there but
rather "dying" in it. Anjum's journey from "the world
of dreams" to "paradise" was a response to the fear
threatening her survival as a transgender individual.
The graveyard, in her eyes, underscored her plight in
the world, symbolizing a state of void and non-
existence. By referring to the graveyard as paradise,
Anjum attempted to confront the fear of her mortality,
challenging the dichotomy between the living and the
dead, existence and non-existence in her quest to
reconcile the ambivalent nature of her being. She found
solace and acceptance when "Ziauddin, the blind
imam...befriended her and started visiting her" (p. 3).
The author emphasizedher individuality, stating,
“It doesn’t matter. I’m all of them. I’m Romi and Juli,
I’m Laila and Majnu. And Mujna, why not?Who says
my name is Anjum? I’m not Anjum, I’m Anjuman.
I’m a mehfil, I’m a gathering. Of everybody and
nobody, of everything and nothing. Is there anyone
else you would like to invite? Everyone’s invited”
(Roy, 2017, p. 4).
Despite facing numerous challenges in conventional
social settings, Anjum made efforts to adapt to the
evolving world. The crucial call is for individuals to
step forward and address the discrimination and
economic struggles experienced by transgender
individuals. This study highlights that hijras are
indeed human beings and have the right to lead a life
of dignity. The current societal environment subjects
trans women to hardships, emphasizing the urgent
need for change. The world must evolve, recognizing
that gender holds no significance when it comes to
the fundamental acceptance of the human heart.
Acknowledging individuals for who they are remains
paramount. Gender transitions should not alter the
universal experiences of emotions, pain, suffering,
care, love, and anger. When society fails to grasp this
reality, it leads to the expression of grievances and
protests. Just as feminists emerged in response to the
marginalizationof women, the present world demands
a similar uprising for the transgender community after
enduring significant hardships.
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Transgender aspects in Kamala Das’s poem “The
Dance of the Eunuchs”:
In Kamala Das's poem "The Dance of the Eunuchs,"
the theme of transgender identity and the societal
challenges faced by eunuchs is prominently explored.
The poem delves into the unique position of eunuchs
in society, highlighting their marginalized existence
and the struggles for acceptance.
The dance performed by the eunuchs is portrayed as a
celebration of their identity. Despite societal
marginalization, the eunuchs find empowerment in
expressing their true selves through dance. The poem
suggests that their dance is a powerful form of self-
affirmation. Kamala Das sheds light on the social
alienation and stigma faced by eunuchs. The use of
vivid imagery and descriptive language conveys the
challenges and prejudices they confront. The dance
becomes a medium through which they assert their
humanity and challenge societal norms. The poem
reflects the eunuchs' yearning for acceptance and
understanding. Their dance is not just a performance;
it is a plea for recognition and compassion from a
society that often marginalizes and stigmatizes them.
The title itself, "The Dance of the Eunuchs," suggests
a desire to be seen and acknowledged.
Kamala Das explores the intersectionality of identity
within the eunuch community. The term "eunuch"
often encompasses a range of gender identities, and the
poem hints at the diversity within this group. Each
individual, despite sharing a common label, has a
unique identity and story. The act of dancing is
presented as a form of resistance against societal
oppression. The eunuchs reclaimtheir agency through
this artistic expression, challenging stereotypes and
asserting their right to bevisible and appreciated.
In "The Dance of the Eunuchs," Kamala Das tackles
the transgender issue by humanizing and giving voice
to a community often subjected to discrimination and
misunderstanding. The poem serves as a poignant
commentary on the importance of acceptance,
empathy, and recognizing the intrinsic humanity of
individuals regardless of their gender identity.
Conclusion:
Life of Transgender in our society exemplified the
hardships and obstacles experienced by all
transgender individuals in our society. These
individuals are not afforded the freedom to lead a life
as normal as that of other genders. Instead, they face
insults and humiliation from society. It is crucial to
grant transgenders the freedom to live a life that is
just as normal as that of any other person. Rarely does
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our society acknowledge or show concern for the
trauma, agony, and pain experienced by members of
the transgender community. There is a lack of
understanding and appreciation for the genuine
feelings of those whose identity does not align with
their biological sex. The transgender community
often faces ridicule and abuse in various public spaces
such as railway stations, bus stands, schools,
workplaces, malls, theaters, and hospitals. They are
marginalized and treated as outcasts, highlighting a
societal failure to accept and embrace diverse gender
identities and expressions. It is essential to recognize
that the root of the problem lies in theunwillingness of
society to evolve its mindset, a perspective that
urgently needs to change.
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